sahakāryantaravidhiḥ pakṣeṇa tṛtīyaṃ tadvato vidyādivat ..3.4.47..

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SUTRA III. 4. 47.

सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतो विद्यादिवत्॥३.४.४७॥

sahakāryantaravidhiḥ pakṣeṇa tṛtīyaṃ tadvato vidyādivat ..3.4.47..

..Sahakari, auxiliary. … Antara, the other, … Vidhih, the injunction about. … Pakshena, in one sense. ... Trityam, the third, i.e., the mental …. Tadvatah, of him who has that. …. Vidhi-adivat, just as in the case of injunction, etc.

47. For the Nirapeksha devotee who desires only the grace of the Lord, the mental meditation or Dhyana is the third injunction as an alternative to Shravana and Manana which are enjoined as helps to the acquisition of Vidya with regard to the other kind of devotees. It is an injunction similar to the injunction of Sandhya, etc. — 476.

COMMENTARY

The attributes of Sama, Dama, etc., were shown in the Sutra III., 4. 26. as being necessary in the origination of Vidya along with the attributes of sacrifice, alms, etc. In the present Adhikarana these qualifications are looked upon from another aspect, namely, not as a Sahakari cause in originating Vidya but as necessary even after the origination of Vidya. The Upanishad text is in the form of a Vidhi or command, and, therefore, these acts of Sama, Dama, etc., must be performed. They are Vidhis or injunctions, with regard to those devotees, who are leading a household life, namely, the Svanishtha and the Parinishthita, because the text above quoted makes an original statement (Apurva) with regard to these Ashrama devotees. But with regard to Nirapeksha devotees the above texts are no Vidhis, because with regard to these Nirashrama devotees, these qualifications are naturally found in them, and so there is no use of their being ordained with regard to them. Therefore, the Nirapeksha devotees need not waste their time after Sama, Dama, etc., which are their natural qualities but they must constantly remember the form of the Lord, His essential attributes and deeds. Therefore, the Sutra says: Trtiyam tadvatah. This is a third alternative to the two alternatives already mentioned before. To the Nirapeksha devotee, who has the desire simply to get the grace of the Lord (and has no other desires), these Sama, Dama, etc., form a third method. He must perform these mentally, because the Shruti says he is to be reached by mind alone. Or the word third method may mean the mental meditation as contrasted with Shravana or hearing, which is a bodily act; and Manana or the recitation of Mantras, which is a vocal act Compared with these bodily and vocal acts, this mental Dhyana is the third. In order to show, that this mental Dhyana is also necessary, the author gives an illustration by saying Vidhi adivat «just as in the case of the injunctions and the rest». As a Ashrama devotee must necessarily perform his Sandhya prayers, etc., for the performance of Sandhya, etc., is a compulsory duty (Vidhi) on him, so with regard to the non-householder, the Nirapeksha devotee, the performance of Sama, Damn, etc., is not a necessary duty. On the other hand, the Nirapeksha devotee, in whom Vidya has originated, has the duty of constantly meditating on the form and qualities of the Lord.

Note: As the Sandhya Upasana is the duty of the householder devotee, so the Dhyana on the Lord is a duty, or rather may be considered as a duty, enjoined on the non-householder devotee.

This does not means that the non-householder devotee is prohibited from performing Japa (silent prayers) and Archana (or worship of the Lord) with flowers, incense, etc. Because the word Dhyana includes Japa, Archana, etc. Or Dhyana is specifically enjoined on the Nirapeksha devotee, because Dhyana must be the predominant note of His worship, while Japa, etc., should occupy a secondary position. Thus has been described the three kinds of seekers of knowledge (Vidya); and the particular form of Puja, meditation, etc., fitted for them.

Adhikarana XIII — Mukti can be obtained in any ashrama

It has been taught before, how the acquisition of Vidya takes place in the case of the three kinds of devotees called the Svanishtha, etc. Now are described the methods of making this Vidya a stable quality of the mind.

Vishaya: In the Chhandogya Upanishad at the end (VIII., 15. 1) we find the following:

Verily this doctrine Vishnu taught to the four-faced Brahma. Brahma taught to Svayambhuva Manu, Manu to his people. One should learn the Veda in the family of his teachers, making presents to his Guru according to law and doing his works fully, one should return home and enter into household life. In a sacred spot, he should recite the holy scriptures, and perform good deeds, concentrating all his senses on the Supreme Self. He should not injure any living creature except in sacrifices. He, verily, thus passing his life, attains on death the world of Brahman and never returns therefrom, never returns therefrom.

Here the Upanishad concludes by describing the householder condition as the highest.

Doubt: Since the Upanishad winds up with the householder, it appears that persons other than householders cannot get Vidya. The doubt is: Does Vidya originate in Ashramas other than that of a householder?

Purvapaksha: Since the Upanishad ends with the householder, it follows that Vidya does not originate in any other stage of life. No doubt there are certain passages in the Upanishad which praise renunciation. They are merely Arthavadas or glorificatory passages and must not be interpreted as ordaining Sannyasa. They mean that the Brahman is such a great object that one must renounce everything for His sake. The Upanishads teach, however, that Brahman is acquired only by the householder who follows strictly the rules of the Upanishads. This is the proper interpretation of the concluding passage of the Chhandogya Upanishad. If the Upanishad did not mean to teach this, then why should it conclude in glorifying the householder?

Siddhanta: This objection raised by the Purvapakshin is answered in the next Sutra.

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